Sufism and Its Parts

Sufism
Mystical Islamic belief and practice in which Muslims seek to find the truth

of divine love and knowledge through direct personal experience of God. It
consists of a variety of mystical paths that are designed to find the nature of
humanity and God and to facilitate the experience of the presence of divine
love and wisdom in the world.
Islamic mysticism is called taṣawwuf (literally, “to dress in wool”)

in Arabic, but it has been called Sufism in Western languages since the
early 19th century. An abstract word, Sufism derives from the Arabic term
for a mystic, ṣūfī, which is in turn derived from ṣūf, “wool,” plausibly a
reference to the woollen garment of early Islamic ascetics. The Sufis are
also generally known as “the poor,” fuqarāʾ, plural of the Arabic faqīr, in
Persian darvīsh, whence the English words fakir and dervish.
Though the roots of Islamic mysticism formerly were supposed to have

stemmed from various non-Islamic sources in ancient Europe and
even India, it now seems established that the movement grew out of early
Islamic asceticism that developed as a counterweight to the increasing
worldliness of the expanding Muslim community; only later were foreign
elements that were compatible with mystical theology and practices
adopted and made to conform to Islam.
By educating the masses and deepening the spiritual concerns of the

Muslims, Sufism has played an important role in the formation of Muslim
society. Opposed to the dry casuistry of the lawyer-divines, the mystics
nevertheless scrupulously observed the commands of the divine law. The
Sufis have been further responsible for a large-scale missionary activity all
over the world, which still continues. Sufis have elaborated the image of the
Prophet Muhammad—the founder of Islam—and have thus largely
influenced Muslim piety by their Muhammad-mysticism. Sufi vocabulary is
important in Persian and other literatures related to it, such
as Turkish, Urdu, Sindhi, Pashto, and Punjabi. Through the poetry of these
literatures, mystical ideas spread widely among the Muslims. In some
countries Sufi leaders were also active politically.
Chishtiyah
Sufism is recognized as an important mystical facet of Islamic history. The
expansion of Islam is also indebted to Sufis who migrated to different regions
with the universal message of Islam and they further established and
developed various Sufi orders and schools of thought. Among the many
orders that took root in the subcontinent, the Chishtiya order gained
prominence and became exposed. Chishti Khanqahs or the dwellings of the
Chishti Sufis were grounds of spirituality where a unique culture thrived.
These abodes fundamentally altered the socio-religious history of the region.
Hundreds of Chishti Dargahs all over India and Pakistan continue to work as
independent living institutions even today. Much scholarly work has been
produced on the Chishtiya Sufi order in the subcontinent and studies have
been conducted to compare its teachings to those of different schools of Sufi
thoughts in various times and ages. Researchers have also made in depth
studies of the Khanqahi structure of Chishtiya order but little study has been
made on the spiritual/Sufi practices at the Chishti Dargahs and the social,
political, religious and economic role of these Dargahs in modern times. This
research attempts to look at the Sufi practices at the two Chishti Dargahs in
West Punjab, Pakistan. For this study the Dargah of Baba Farid Masud-ud-Din
Ganj-e-Shaker in Pakpattan, Sahiwal and Khawaja Shams-ud-Din Sialvi in
Sial Sharif, Sargodha have been chosen for their multifunctional role in the
region. Both, Chishti Khanqahi and Dargahi structure are analyzed side by
side as both are intertwined with each other. The study also comprehends the
multifunctional character of Dargahs and studies the character of Khanqahs
and their function and perpetual impact on the region of Indo-Pak
subcontinent.The first chapter explores the historical role of the Chishtiya
school of thought, its teachings and practices. It also discusses Chishti
Khanqahs‘ function and their impact on the medieval Indian society. It
attempts to trace Chishti Khanqahs‘ syncretistic tendencies that synthesize
Indian art and culture with Muslim traditions. The chapter also tries to locate
the reasons that make Chishti Dargahs a living institution in modern times.The
second chapter locates Medieval Punjab as the first South Asian region to
encounter the impact of early Sufi mystics. The research analyzes the
sociocultural set up of the times and the role of Sufi Khanqahs/Dargahs such
as that of Ali bin Usman Hajviri‘s, commonly known as Data Sahib and Chishti
Dargah of Baba Farid Ganj Shaker in Pakpattan. The study attempts to
investigate both Dargahs‘ intellectual, social and religious impact on the socio-
cultural and religious set up of the Medieval Punjab.Third chapter studies the
historical narration of the Dargah of Baba Farid Ganj Shaker. Investigation is
done from its Khanqahi structure and its working in 11th century‘s Punjab to its
Dargahi structure and its functioning in contemporary Punjab. The major
purpose of the chapter is to analyze the Dargahi structure which is multifold in
its character, such as its socioreligious, spiritual, political and economic
function and impacts on its environs.The fourth chapter discusses manifold
role of the Dargah of Khawaja Shamsud- Din Sialvi in the region. The chapter
aims to analyze the significance of Chishti Sufi Dargah in late eighteenth and
nineteenth centuries. It also explores the political, social, sacred and
economic role of the Dargah in the region. Another distinctive feature of the
Dargah which study highlights is its literary and scholastic contribution
throughout the region and overall the country. In the fifth chapter the main
focus is given on ritual, religious/Sufi rituals and their performance by giving
emphasis on the Sufi practices at both Chishti Dargahs. Study tries to locate
the reasons behind the visitation of Dargahs. To get the actual findings
anthropological research is conducted and for that most of data was collected
during Urs celebrations at both Dargahs. The study also takes into account
the architectural structures and spaces of both Dargahs and analyzes how
they have evolved through time and affected some of the Sufi practices at the
Dargah.In the last chapter the research evaluates the similarities and
differences in the multidimensional role of both Chishti Dargahs and also in
the Sufi Practices which are performed there.
Shorwardhiyah
Sufi orders, including the Shorwardhiyah, often place a strong emphasis on moral
and spiritual development. likely promoted the idea that Muslims should focus on
cultivating their inner spirituality, purifying their hearts, and practicing the ethical
teachings of Islam. Shorwarshiyah is the next order of sufiasm. Like chisti.
Which was porposed by:
Bahauddin Zakariya
Bahauddin Zakariya was a 13th-century Sufi saint and scholar who founded the
Shorwardhiyah Sufi order in South Asia. The order is named after the town of
Shorward (now in Pakistan), where he is believed to have established his spiritual
center. Bahauddin Zakariya is considered one of the prominent Sufi saints in the
region.
As mentioned in books that Bahauddin Zakariya believed that the poor
condition of Muslims was due to their incomplete knowledge of the Quran.
He emphasized the importance of making the Quran more accessible to
people, likely through teaching and interpretation, to promote a better
understanding of Islamic principles.
Bahauddin Zakariya, like many Sufi scholars, advocated for the unity of Muslims,
including both Shia and Sunni communities. He sought to bridge the divide
between these sects and encouraged them to focus on the fundamental principles
of Islam that they share in common.
Sufi orders like the Shorwardhiyah typically have a specific spiritual lineage and a
set of practices and teachings that are transmitted from one generation of Sufis to
the next. They often emphasize the direct experience of God's presence and aim
to bring individuals closer to God through various spiritual exercises, rituals, and
ethical guidelines.
Qadiriyah
The Qadiriyyah is one of the major Sufi orders within Islam. It is named after its
founder, Sheikh Abdul Qadir Jilani. The Qadiriyyah Sufi order is known for its wide
influence and the propagation of its teachings throughout the Islamic world.
Sheikh Abdul Qadir Jilani is considered the spiritual founder of the Qadiriyyah
order. He was a prominent Islamic scholar, jurist, and mystic who emphasized the
importance of a personal connection with God. His teachings and writings,
especially "Futuh al-Ghaib" have had a profound impact on Sufism and Islamic
spirituality. The Qadiriyyah order places a strong emphasis on simplicity, humility,
and piety. The Wahdat al Wajood idea was endorsed by the disciples of this order.
Qadris believed in Wahdat-al-Wajood, which means "Unity of Existence" Followers
are encouraged to lead a life of asceticism, focusing on inner purification and
devotion to God. One of the distinguishing features of the Qadiriyyah order is its
universal appeal. It has attracted followers from various cultural and geographic
backgrounds, and its teachings have been adapted to different regions and
contexts. The Qadiriyyah Sufi order has had a lasting influence in various parts of
the Islamic world, including South Asia, the Middle East, and North Africa. It has
also produced many notable scholars, saints, and leaders who have contributed to
Islamic thought and spirituality.
Naqshbandiyah
The fourth. and last, of the great sufi orders to be introduced into-india is known
as the Naqshbandi order. The Naqshbandiyya is one of the major Sufi orders
within Islam, known for its emphasis on self-purification, spiritual discipline, and a
structured approach to Sufism. The name "Naqshbandiyya" is derived from its
founder, Baha-ud-Din Naqshband Bukhari, who lived in the 14th century.
Baha-ud-Din Naqshband Bukhari is considered the founder of the Naqshbandiyya
order. He was born in Bukhara and is known for his deep spirituality and teachings
on inner self-purification.
The Naqshbandi Sufis are known for their distinctive method of dhikr
(remembrance of God), which is often performed silently by focusing on the heart
rather than using vocal or loud dhikr practices. This silent dhikr is believed to be a
means of achieving a deep inner connection with God.
The Naqshbandiyya order places a strong emphasis on adhering to Islamic law and
ethics. They believe that strict observance of religious obligations is essential for
spiritual growth.
The Naqshbandiyya order has had a significant influence in the Muslim world,
particularly in Central Asia, the Indian subcontinent, and the Ottoman Empire. It
has several sub-branches and variations, each with its own practices and
teachings.
Many Naqshbandi Sufis emphasize the principles of tolerance, peace, and love for
all of humanity. They often promote interfaith dialogue and seek to bridge divides
among different religious communities.

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Sufism

Mystical Islamic belief and practice in which Muslims seek to find the truth

Islamic mysticism is called taṣawwuf (literally, “to dress in wool”)

Though the roots of Islamic mysticism formerly were supposed to have

By educating the masses and deepening the spiritual concerns of the

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